DOCSLIB.ORG

Advent Erations As Permanent Non-Citizens in Israel After Joshua’S Legendary Takeover of the Region in C

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Advent Erations As Permanent Non-Citizens in Israel After Joshua’S Legendary Takeover of the Region in C Some Context for the Events • The Hittite Empire was a northern power 1600-1200 BCE, set against Egypt and Assyria. By David’s time c. 1000 BCE it had broken into Syro-Hittite groups who were friendly with Israel; some families continued to dwell for many gen- Advent erations as permanent non-citizens in Israel after Joshua’s legendary takeover of the region in c. 1150 bce. THE MATRILINEAGE OF JESUS • As the story begins, David has seven official wives and nu- merous concubines in residence along with their children. Session 4: The Story of “Uriah’s Wife” • Bat’Sheba (“Daughter of Promise”) could be a Hittite or an The Rev. John Elliott Lein — December 20, 2020 Isrealite by birth—the text is not clear. It would be unsual for the time for a Hittite man to marry an Israelite woman The Matrilineage of Jesus (Matthew 1:1-16) as well as to leave off her father’s place of origin in Israel in There are four women named in the lineage of Jesus from his title here, yet she seems to follow Torah practice and her Abraham to Joseph: father may be the same Eliam who was an original (pre- 1.“...and Judah, by Tamar, sired Perez and Zarah...” kingship) mighty man of David which would also connect 2.“...and Salmon, by Rahab, sired Boaz...” her to one of David’s primary advisors (2 Sam. 15:12). 3.“...and Boaz, by Ruth, sired Obed...” • At no point is it recorded that David promises Solomon will 4.“...and David, by Uriah’s wife, sired Solomon...” be his official heir, but both Nathan, the prophet who con- fronted David, and Bathsheba, whom he raped and then ...before we read “...and Jacob sired Joseph the husband of had her husband killed, ensure that events proceed this way. Mary, from whom was born Jesus, called the Anointed.” • The retelling of these stories in the Chronicles completely omits these events, only recording Bathsheba’s four sons. David, Bathsheba, & Solomon (II Samuel & 1 Kings) Read and reflect This story is set during the reign of the legendary king David of Israel, descendent of Ruth. Saul, the first king after the rule It is recommended to read this whole story over more than of the chieftains, had failed in the eyes of God halfway through once before we meet, and bring your insights and questions to the first volume of Samuel, and here we reach the halfway point the discussion. As you read, consider questions such as: of the second volume. 1. Where and how is God in this story? There is an ongoing war with the Ammonites (kin of the 2. What role does Uriah the Hittite play? How do his actions Moabites) and David’s reputation has been built on his leader- and speech compare to those of David the Israelite king? ship of the troops in the field. But this year, as the winter rains cease and it is time for campaigning again, David “sends out” 3. Is Bathsheba victim or victor? his general and warriors while he stays behind to “sit and arise 4. How do women and children seem to be valued alongside and walk around” on his palace rooftop built on a hill high men in this time period? above the surrounding houses containing private courtyards. 5. Where is Jesus reflected in this story? nd so it was, at the end of a full year, at the season for the my son Solomon shall be counted offenders.” campaigning of the kings, that David the king sent out ...Nathan follows to relay the same news in a pre-planned AJoab the general with his officers and all Israel, and they sychronized pattern, and then David says... destroyed the people of Ammon and besieged the city of Rab- The king swore and said, “As yhwh lives, who has re- bah. And David sat in Jerusalem. deemed my soul out of all distress, even as I swore to you by Now it was upon the falling of dusk that David rose from yhwh God of Israel, saying, ‘Surely Solomon your son shall his bed and strolled around upon the roof of the house of the reign after me, and he shall sit upon my throne in my stead;’ king. From up on the roof he saw a woman washing, and she even so will I certainly do this day” was powerfully pleasing in appearance, and David sent out ...Now King David gives instructions on how to proceed seeking to know her and was told, “She is Bathsheba, daughter with the coronation of his son Solomon and... of Eliam and wife of Uriah the Hittite.” So David sent out mes- So Zadok the priest, Nathan the prophet, Benaiah ben’Je- sengers to take her; she came to him and he lay with her (and hoiada, the Cherethites, and the Pelethites, all went down and she was purifying from her ritual uncleanness). She returned to mounted Solomon to ride upon king David's mule and they her house, found herself showing, and sent out to David a dec- brought him to Gihon. Zadok the priest took an horn of oil out laration saying, “I conceived.” of the tabernacle and anointed Solomon. And they blew the So David sent out to Joab: “Send to me Uriah the Hittite,” trumpet; and all the people said, “God save king Solomon!” and Joab sent him out and he came; and David interrogated And all the people came up after him, they piped with pipes and Uriah on the welfare of Joab and on the welfare of the people they rejoiced with great joy, so that the earth shook with their and on the welfare of the warfare. Then David said to Uriah, sound... “Go down to your house, and wash your feet.” Uriah left the ...[Hearing all the news], the guests who were with Adonijah house of the king accompanied by a king’s portion, yet he lay were afraid and rose up, and everyone scattered on their own down in the entrance of the house of the king with all the ser- ways. Adonijah was terrified because of Solomon; he arose, vants of his lord and did not go down to his house and David went, and caught hold of the horns of the altar. And it was told was told, “Uriah did not go down to his house.” Then David Solomon, saying, “Behold! Adonijah fears king Solomon, for said to Uriah, “Did you not come to me after a journey? Why here: he is holding on the horns of the altar, saying, ‘Let king did you not go down to your house?” So Uriah said to David, Solomon swear to me today that he will not slay his servant “The Ark and Israel and Judah sit in tents, and my lord Joab and with the sword.’” Solomon said, “If he will show himself a wor- the servants of my lord camp in the open fields—should I go to thy man not a hair of him shall fall to the earth, but if wicked- my house to eat and to drink and to lay with my wife? On your ness is found in him he shall die.”So king Solomon sent out and life and the life of your soul, this I will not do!” Then David they brought him down from the altar. He came and bowed said to Uriah, “Sit here also today and tomorrow I will send himself to king Solomon and Solomon said to him,“Go to your house”... washing: may be a Torah-based post-period ritual, or simply a bath ...and the king rose to greet Bathsheba and bowed to her and purifying: Bathsheba has completed a week of menstruation and a week of sat down on his throne and set out a throne for the queen ritual uncleaness, the ideal time for conception while Uriah is absent mother, and she sat down to his right. (1 Kings 1:1, 15-21, 28- showing: Hebrew “conceived” may imply visible progression; months later? 30, 38-38, 49-53; 2:19) not do! military honor culture strictly separated home life from campaigns ABSALOM LAYS IN PUBLIC VIEW you out,” and Uriah sat in Jerusalem that day. The following morning he was called to David, and he ate in his presence and nd Ahithophel said to Absalom, “Go into your father's drank and became drunk, yet he went out at dusk to lay down concubines, which he has left to keep the house; and all on his bed with the servants of his lord and did not go down to AIsrael shall hear that you are disgusted with your father: his house. then the hands of all that are with you shall be strong.” So they And morning dawned and David scribed an inscription to spread Absalom a tent upon the top of the house and Absalom Joab, to be sent out by the hand of Uriah, and he wrote saying, came into his father's concubines in the sight of all Israel. (2 “Place Uriah in the front face of the heaviest battle then retreat Sam. 16:21-22) from him, so that he will be struck and he will die.” So it was that Joab examined the city and put Uriah in the place where SOLOMON BECOMES KING he knew the men of strength were. Out came the men of the city ow king David was old and stricken in years...and and fought Joab, and some of the people of the servants of Adonijah the son of Haggith exalted himself, saying, “I David fell, and Uriah the Hittite also died.
Load more

Recommended publications
  • OLD TESTAMENT SURVEY Lesson 26 – Part 1 David – the Bathsheba Affair
    OLD TESTAMENT SURVEY Lesson 26 – Part 1 David – The Bathsheba Affair On July 21, 1683, the University of Oxford issued a Judgment and Decree…against certain pernicious Books, and damnable Doctrines, destructive to the sacred Persons of Princes, their State and Government, and of all human Society. This publication was the basis for the last government-sanctioned book burning in England (also occurring in Oxford). Among those books burned was Lex, Rex, written by the Scottish Presbyterian Samuel Rutherford. The book was cited by Oxford for the dangerous doctrine that “if lawful governors become tyrants, or govern otherwise than by the laws of God and man…they forfeit the right they had unto government.”1 Rutherford’s book was alarming to the realm because even its title was against the King’s interest. Lex is Latin for “law,” and Rex is Latin for “king.” The title Lex Rex puts the law as over the king rather than the king over the law. Within the book, in response to the question “whether the king be above the law,” Rutherford wrote, “The law hath a supremacy of constitution above the king.”2 In part of his argument, Rutherford reached back to the Biblical account of King Saul noting, God, in making Saul a king, doth not by any royal stamp give him a power to sin, or to play the tyrant.3 Rutherford is right for Saul, and also for his successor, King David. As we consider David in this lesson, we see that he found a time where he violated in rapid succession three of the Ten Commandments, but not without dire consequence to him and to his family.
    [Show full text]
  • The Etymology of Uriah the Hittite Based on the Comparison of Hieroglyphic Luwian and the Indo-European Languages
    The Etymology of Uriah the Hittite based on the Comparison of Hieroglyphic Luwian and the Indo-European Languages Jouna Pyysalo, University of Helsinki 2018 December Before Bedrichˇ Hrozny’s´ (1917) decipherment of Hittite and its interpre- tation as an Indo-European language the Hittites were only known as one of the more or less obscure tribes mentioned in the Bible. Perhaps the most famous biblical Hittite is mentioned in the Second from the land of (אוּר£י³ה הַחִתּי! .Book of Samuel: Ur¯ ˆıyah¯ ha-Hittˆı (Hebr ˙ Canaan, whose wife Bathsheba was seduced by king David. After she be- came pregnant as a result of the relationship, king David, unable to conceal his adultery, commanded that Uriah the Hittite be put on the front line and deserted by his comrades, as a result of which he was killed in battle.1 Based on modern knowledge the biblical Hittites were from the late Neo-Hittite empire centered on Kizzuwatna, and were thus properly speak- ing Luwians rather than Hittites.2 I will therefore investigate whether an Anatolian origin for the name Uriah can be demonstrated on the basis of the linguistic material, and in particular the (Hieroglyphic) Luwian corpus.3 A perfect match for Hebr. Ur¯ ˆıyah¯ – except for the final -h, which can derivationally explained in Hebrew4 – is indeed preserved in Hieroglyphic Luwian both in a noun as well as a related verbal stem HLu. uriia- (c.) ‘commander, chief’ (CHLu. 2.27.14, MAGNUS+ra/i- “ ia-zi) HLu. uriia- (vb.) ‘be mighty’ (CHLu. 10.14.16, MAGNUS+ra/i-ia- “ ri+i).5 1For Uriah the Hittite in Bible, see especially 2 Samuel 11:3–4, 12:9–10, 23:8–39.
    [Show full text]
  • Going Beyond the Sermon DAILY BIBLE READING
    Going Beyond the Sermon Sermon Series by Dr. John Stephens and Dr. Matt Russell Bible S.W.A.P. by Teresa Rossy DAILY BIBLE READING DATE SCRIPTURE DATE SCRIPTURE Sunday, April 19 2 Samuel 11:1-11 Sunday, May 10 Exodus 3:1-14 Monday, April 20 2 Samuel 11:12-27 Monday, May 11 Exodus 3:16-22 Tuesday, April 21 2 Samuel 12:1-14 Tuesday, May 12 Exodus 4:1-9 Wednesday, April 22 2 Samuel 12:15-25 Wednesday, May 13 Exodus 4:10-17 Thursday, April 23 1 Chronicles 3:1-9 Thursday, May 14 Exodus 7:1-13 Friday, April 24 Psalm 51 Friday, May 15 Exodus 13:17-22 Saturday, April 25 Psalm 34 Saturday, May 16 Exodus 14:15-31 Sunday, April 26 Genesis 20:1-7; 21:14 Sunday, May 17 Mark 5:1-20 Matthew 8:28-34; Monday, April 27 Genesis 20:8-17 Monday, May 18 Luke 8:26-39 Tuesday, April 28 Genesis 21:1-7 Tuesday, May 19 Luke 8:40-56 Wednesday, April 29 Genesis 21:8-21 Wednesday, May 20 Luke 9:1-2 Thursday, April 30 Genesis 11:26-31 Thursday, May 21 Luke 9:37-42 Friday, May 1 Genesis 12:1-9 Friday, May 22 Luke 10:1-9 Saturday, May 2 Genesis 12:10-20 Saturday, May 23 Luke 10:17-24 Sunday, May 3 1 Samuel 8:1-9 Sunday, May 24 1 Samuel 1:1-20 Monday, May 4 1 Samuel 8:10-22 Monday, May 25 1 Samuel 1:21-28 Tuesday, May 5 1 Samuel 9:16-10:1 Tuesday, May 26 1 Samuel 2:1-10 Wednesday, May 6 1 Samuel 10:6-10 Wednesday, May 27 1 Samuel 2:11-26 Thursday, May 7 1 Samuel 10:16-25 Thursday, May 28 1 Samuel 3:1-20 Friday, May 8 1 Samuel 13:1-14 Friday, May 29 Psalm 18:1-15 Saturday, May 9 1 Samuel 15:22-23 Saturday, May 30 Psalm 18:16-48 GOING BEYOND THE SERMON LIVING THE STORY: A MAN AFTER GOD’S OWN HEART? DAVID BIBLE S.W.A.P.
    [Show full text]
  • Double Meaning in the Parable of the Poor Man's Ewe (2 Sam 12:1–4)
    Journal of Hebrew Scriptures Volume 13, Article 14 DOI:10.5508/jhs.2013.v13.a14 Double Meaning in the Parable of the Poor Man's Ewe (2 Sam 12:1–4) JOSHUA BERMAN Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203–1542 http://www.jhsonline.org and http://purl.org/jhs DOUBLE MEANING IN THE PARABLE OF THE POOR MAN’S EWE (2 SAM 12:1–4) JOSHUA BERMAN BAR-ILAN UNIVERSITY In this article I offer a new solution to an age-old interpretive crux: the meaning of the parable of the poor man’s ewe (2 Sam 12:1–4) in light of the surrounding narrative of the David and Bathsheba account of 2 Sam 11–12. Ever since the Middle Ages commenta- tors to this passage have noted the apparent incongruity between the elements of the parable on the one hand and the elements of the surrounding narrative on the other.1 Although some scholars have suggested readings that attempt a close mapping of equiva- lents between parable and narrative, most opinions have resisted such a close mapping and have opted instead for what I will refer to here as the “conventional approach” to the issue.2 In the first part of this study, I review the merits and demerits of that ap- proach.
    [Show full text]
  • The Nathan Factor: the Art of Speaking Truth to Power Maurice A. Buford
    THE NATHAN FACTOR: THE ART OF SPEAKING TRUTH TO POWER MAURICE A. BUFORD Seemingly within today’s organizational cultures, the adage “the truth hurts” has hindered leaders from listening and intimidated followers from articulating. This has ultimately stalled corporations from maximizing their potential. The questions become: Where has the courage to stand up for and to flawed leadership gone? What does scripture have to say about this issue and does the text offer practical applications to the reader? Within this article, such questions are confronted as the life of the prophet Nathan, as recorded in 2 Samuel, is analyzed. This editorial contextually walks with the prophet as he navigates through five critical moments within the text. This journey consequently gleans lessons from this courageous follower and articulates a historical biblical methodology to relevantly speak truth to power in today’s context. A cursory glance at today’s organizational cultures suggests that various entities are thirsty for personalities that would dare speak the truth to power. Military branches coveted such change agents when the Abu Ghraib prison scandal emerged from the shadows of Baghdad. The people affiliated with various businesses like Enron, retrospectively longed for such a person as they watched stocks crumble before their eyes. After the Challenger exploded, the nation tragically wondered why NASA or the Thiokol engineers did not have the moral vigor to embrace the adage of not being “afraid to challenge the pros, even in their own backyard.”1 The overall intent of this article is to wrestle with the questions: What happens when power disregards truth? Is there a systematic method to speaking truth to power 1 Brainy Quote, "Colin Powell Quotes," http://www.brainyquote.com/quotes/authors/c/colin_powell.html (accessed April 19, 2007).
    [Show full text]
  • David & Bathsheba
    1 Over the past few months, we’ve been going through the life of David as recorded in the books of 1 & 2 Samuel, and this morning we are up to 2 Samuel 11. At this point in the story, David has become king over all of Israel and has been reigning for about 20 years, and things are going really well. David is a man after God’s heart, the slayer of Goliath, and defeater of the Philistines. He has restored peace and security to Israel, and brought back the ark of the covenant, the presence of God, to the center of life in Jerusalem. He writes Psalms and loves the Lord. Basically, David seems to be an all-around good guy and hero. And then comes chapter 11, in my opinion one of the most jaw-dropping chapters in the whole Bible. 2 Samuel 11 - In the spring, at the time when kings go off to war, David sent Joab out with the king's men and the whole Israelite army. They destroyed the Ammonites and besieged Rabbah. But David remained in Jerusalem. 2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful, 3 and David sent someone to find out about her. The man said, "Isn't this Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite?" 4 Then David sent messengers to get her. She came to him, and he slept with her.
    [Show full text]
  • King David of the Sages1
    KING DAVID OF THE SAGES1 Avigdor Shinan Abstract The article opens by discussing the different ways in which the ancient rabbis (in the Talmudic literature) described King David. It seems that they preferred to follow the image of David which emerges from the books of Psalms and Chronicles rather than his description in the books of Samuel. Various verses from Psalms served the rabbis for completing David’s biography (seeing this book as his own autobiography), describing him as godfearing, a very kind person, humble and pious, a prophet, a scholar of Torah, a philosopher and a poet. Even his greatest sin – regarding Bathsheba and Uriah the Hittite – was described in such a way that it justifies the famous statement: »Whoever says that David sinned is merely erring» (BT Shabbat 56a). Some sources, on the other hand, admit- ted his sin but attached to it a long period of suffering and repent- ance, diminishing by that its impact. This part of the articles ends with a discussion of the main motives for this rabbinic treatment of David: their general tendency to purge the biblical protagonists of sin; David’s role as the founder of the Israeli Kingship and various messianic hopes connected to his descendants. The possibility that »David» served sometimes as a code for the Patriarch in the Land of Israel (or, in Babylonia, the Exilarch) is also discussed as another explanation of David’s descriptions in rabbinic literature. In this context, special attention is given to some texts that compare David with Moses, seeing Moses usually as worthier of the two.
    [Show full text]
  • The Story of David the King a Very Complex History of a Complex Individual Not for the Weak at Heart One Has to Read Between the Lines, Too
    The Story of David the King A very complex history of a complex individual Not for the weak at heart One has to read between the lines, too . The final straw for Saul’s kingship—Agag and the Amalekites . Samuel told to anoint a new king . Gives appearance of a sacrifice appearance David’s anointing- . Jesse’s seven sons pass by, not one of them the intimation of . David is brought in from tending sheep greatness . Saul hosts an evil spirit . David, a musician, is taken into the service of Saul both for his calming music and to be armor bearer . Anytime Saul is overcome, David ministers to him . David going back and forth from Saul to sheep . David comes with provisions for three brothers . David asks what the reward for facing Goliath who has shamed the Israelites for 40 days—king’s favor David and . Saul hears of David’s courage and talks with him Goliah—the . David details his exploits in keeping sheep so he can second fight Goliah . introduction Saul provides his armor but it is too large . David goes out with his sling and five smooth stones . Goliath makes fun of him but David says his God will lead him to triumph . Did David’s stone or Goliath’s sword kill the giant? . Jonathan is drawn to David, makes a covenant with him, and provides his armor to him . David put over the men of war by Saul . David praised by the women for slaying ten thousands David in Saul’s to Saul’s thousands. service, .
    [Show full text]
  • Why Was David's Plan to Build the Temple Prohibited
    Why was David’s plan to build the Temple prohibited by God? by William D. Barrick, Th.D. The Master’s Seminary The passages dealing with the prohibition are 1 Chronicles chapters 17, 22 and 28. These passages indicate that revelation concerning this prohibition was given by the prophet Nathan after David’s own palace in Jerusalem had been completed (17:1) and prior to the birth of Solomon (22:9). First Chronicles 17:1 appears to be virtually identical to the declaration recorded in 2 Samuel 7. Both 1 Chronicles 17 and 2 Samuel 7 give the same reasons for not allowing David to build the Temple. Neither one has any reference to the reasons that David was a man of war or bloodshed. Although both of these passages refers to a promised son of David, neither one says anything about what his name should be. In 1 Chronicles 22:7-9, however, David reports that the reason for the prohibition was that he had “shed much blood” (a detail also highlighted in 28:3). He also told Solomon that God had told him that his son’s name would be Solomon (v. 9). It is noteworthy that 2 Samuel 12:24-25 indicates that Solomon was born and named following the incident with Bathsheba—indeed, Bathsheba is Solomon’s mother. Shortly after the birth of Solomon, the prophet Nathan is sent to David to tell him that Solomon is loved by God and is to be given the additional name, Jedidiah (v. 25). With these things in mind, the following chronology is borne out by the chronological record in both 2 Samuel and 1 Chronicles: 1.
    [Show full text]
  • “A Hebrew Scripture #Metoo” Pastor Andy Castrolang July 29, 2018
    “A Hebrew Scripture #MeToo” Pastor Andy CastroLang July 29, 2018 Scripture (NRSV): II Samuel 11:1-15 1 In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites, and besieged Rabbah. But David remained at Jerusalem. 2 It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the king's house, that he saw from the roof a woman bathing; the woman was very beautiful. 3 David sent someone to inquire about the woman. It was reported, "This is Bathsheba daughter of Eliam, the wife of Uriah the Hittite." 4 So David sent messengers to get her, and she came to him, and he lay with her. (Now she was purifying herself after her period.) Then she returned to her house. 5 The woman conceived; and she sent and told David, "I am pregnant." 6 So David sent word to Joab, "Send me Uriah the Hittite." And Joab sent Uriah to David. 7 When Uriah came to him, David asked how Joab and the people fared, and how the war was going. 8 Then David said to Uriah, "Go down to your house, and wash your feet." Uriah went out of the king's house, and there followed him a present from the king. 9 But Uriah slept at the entrance of the king's house with all the servants of his lord, and did not go down to his house. 10 When they told David, "Uriah did not go down to his house," David said to Uriah, "You have just come from a journey.
    [Show full text]
  • God Confronts David Through Nathan II Sam. 12:1-14;
    1 God Moments: God Confronts David Through Nathan II Sam. 12:1-14; Ps. 51 God moments. That’s what we’re talking about during Lent- times when we experience God in special ways. In the introduction to last week’s sermon, Lou confessed that he doesn’t really like God moments because they have the potential to knock him out of his comfort zone and makes him feel disoriented! Well, I think most of us would prefer to remain in our comfort zones, but this morning’s biblical God Moment shows us yet another way that God can rock our boats when he reveals himself to us. The story involves one of the most revered characters of the Old Testament, King David. He rose from obscurity to become Israel’s second king. He was an immensely popular ruler who greatly expanded and secured Israel’s borders and developed it into a real nation, an international power to be reckoned with. It seemed like David could do no wrong. That is, until we come to II Samuel 11. We’re not sure who the source was for this story, but the level of detail suggests that it came from deep inside the royal court. Clearly, someone leaked bigtime! The story is a too-familiar one involving the abuse of power, adultery, and a horrific cover-up. You may recall that David was at home in Jerusalem, while his troops were out fighting on his behalf. He spied Bathsheba and decided that he must have her. He doesn’t care that she is 2 married to one of his own loyal soldiers! As king, he can have whatever and whoever he wants.
    [Show full text]
  • Bathsheba's Story: Surviving Abuse and Loss
    EXCERPT CHAPTER Bathsheba’s Story: Surviving Abuse and Loss This excerpt from Flawed Families of the Bible: How God’s Grace Works through Imperfect Relationships looks again at the story of Bathsheba and David, exploring the dynamics of abuse of power, survival, and God’s working through even the most troubled and troubling family dynamics (2 Samuel 11:1-4a*). ilitary exploits had garnered David great success. After a long struggle Mwith Saul, David had finally become king, and now he could take it easy. The way the Bible states it leads the reader to think David may have grown soft and accustomed to the comforts of home rather than the rigors of Baylor University Baylor David E. Garland E. David battle: “In the spring of the year, the time when kings go out to battle, David Theological Seminary, Theological sent Joab with his officers and all Israel with him; they ravaged the Ammo- Dean, George W. Truett W. Dean, George nites, and besieged Rabbah. But David remained at Jerusalem” (2 Samuel 11:1). The assumption behind this notice is that kings make war and they do so in the spring. David seemed to have lost his fighting edge. He was no longer the lion-hearted military adventurer of derring-do whose strong arm had vanquished Goliath and who had later presented King Saul with a string Baylor University Baylor Diana R. Garland Diana R. of Philistine foreskins as the bride price for Michal. David sent his troops off to do battle and stayed home, becoming an armchair general, lolling about on his roof enjoying the breeze, and, it seems, the scenery below.
    [Show full text]